Bicolano and Visayan Myths: Intertwined Tales of Gods and Creatures

**Bicolano and Visayan Myths: Shared Stories of Gods and Creatures**

The stories and myths of the Bikolano and Visayan cultures have been intricately intertwined since the earliest days of their colonies. These tales, filled with gods, monsters, heroes, and ordinary people, have persevered despite the challenges posed by Spanish colonization. They stand as a testament to the enduring richness of Bikol and Visayan culture, revealing remarkable similarities in their caste systems, origin myths, and shared deities.

The Ibalong colonies of Bikol found companionship and conflict in the Kedatuan of Visayans on Panay Island. As Visayans explored places like Taal Lake and the Bicol Peninsula, their cultures mingled. Shared beliefs, gods, and myths painted a picture of cosmic order emerging from chaos, reflecting the interconnected worldviews of these communities.

In the beginning, both Bikolanos and Visayans believed in a primordial void, giving rise to the great sea and endless skies. Gods like Languit and Tubigan ruled over the celestial and aquatic realms in Bikol, echoing Maguayan and Kaptan's reign in Visayan mythology. These shared narratives emphasized the deep connections between these cultures.

The Bicol region, known as Ibalong, boasted rich culture and diverse mythology, while the Visayans, collectively referred to as Bisaya, held a distinct cultural identity on the Kabisay-an islands. Despite geographical and cultural differences, the two regions were further separated by seaborne conflicts. The Visayans, known for their tattoos and seafaring prowess, raided coastal areas, creating a tumultuous relationship.

In the eyes of the Bicolano people, certain Visayan gods were seen as demons due to the visceral experiences of raids. The tattoos on Visayan warriors, once symbols of strength, became ominous markers for impending danger. These attacks, both physical and spiritual, left a lasting impact on the psyche of the Ibalong community, associating Visayan gods with malevolence.

Gugurang, revered as a benevolent deity in this region, engages in a cosmic battle with Asuwang, an evil deity. This clash between good and evil adds depth to the narrative, showcasing the eternal struggle between opposing forces within the Capiz Mythology.

On the flip side of this intricate tapestry of myths lies the ominous figure of Kanlaon in Bicolano mythology. Kanlaon, originally a god from the Visayas, takes on a foreboding presence associated with volcanic eruptions, wildfires, and earthquakes. Nestled within the fiery depths of Kanlaon Volcano, this malevolent deity commands the destructive forces of locusts and fire, turning elements meant to sustain life into instruments of chaos and devastation.

In stark contrast to Kanlaon, Gugurang stands as the benevolent supreme deity in Bicolano mythology. This cosmic struggle between Gugurang and Kanlaon symbolizes the perpetual battle between creation and destruction, order and chaos. Gugurang assumes the roles of protector and creator, embodying the forces of good.

The mythological narratives of the Bicolanos of Ibalong shed light on how they viewed the Visayan gods, particularly through the lens of conflict and strife. The tattoos that once symbolized strength and identity to the Visayans took on a different meaning for the Bicolanos. In their eyes, these markings became associated with malevolent beings, gods who brought havoc to their once peaceful colonies. This complex interplay of regional dynamics showcases the intricate ways in which perceptions are shaped by historical interactions and cultural clashes.

The parallels between Bikolano and Visayan myths extend to the tales of Dagat, the sea, and Paros, the wind, in Bikol. These find a parallel in the union of Lidagat and Lihangin, the wind, in Visayan myths. Both stories result in the birth of children who play pivotal roles in subsequent narratives, highlighting a shared cultural foundation.

As Visayan gods were invoked during violent encounters, the Bicolanos linked them with chaos. These gods, tied to raids and destruction, became synonymous with the demons causing harm in Ibalong. Cultural differences and territorial disputes further fueled this perception, creating a complex interplay of regional dynamics.

The intertwining of Bikolano and Visayan myths extended to their pantheon of deities. Not always harmonious, some Visayan gods were viewed with fear by the Bikolanos. Naguined, the Visayan god of war and poisons, became a malevolent force in Bikolano stories, embodying a trinity of demonic figures. This perception was influenced by historical interactions and cultural clashes.

The gods, creatures, and heroes in these myths offer a glimpse into the shared cultural heritage of Bikolano and Visayan cultures. Despite the passage of time and external influences, the interconnected stories continue to bind these two cultures, creating a rich tapestry that reflects the profound depths of Philippine mythology.

REMINDER

The orally transmitted mythology of the Philippines is intended for sharing and understanding, not for appropriation, commercial exploitation, or the promotion of foreigners and foreign products. It is a dynamic narrative tradition that evolves over time, distinct from the standardized mythologies found in Western and European cultures. Unlike these established mythologies, the Philippine government has not mandated standardized versions of stories and legends.

Orally transmitted stories undergo variations and evolve over time, resulting in numerous different versions. There are many different version told by Filipinos,and retold by Filipinos.

BICOLANO AND VISAYAN MYTHS INTERTWINED

Bikolano and Visayan Myths: A Tapestry of Interwoven Narratives

Mythology, a collection of stories within a cultural or religious tradition, serves as a repository of beliefs and explanations for natural phenomena. Both the Bikolano and Visayan cultures, deeply rooted in myth and legend, have intricately woven their narratives together since the early days of colonization, creating a vibrant tapestry of gods, monsters, heroes, and men. Despite the challenges posed by Spanish colonization, these stories endure, testifying to the enduring richness of Bikol and Visayan culture. United by a shared heritage, these cultures showcase remarkable similarities in their caste systems, origin myths, and even some shared deities, offering a fascinating exploration of interconnected beliefs.

The Ibalong colonies of Bikol found both allies and adversaries in the Kedatuan of Visayans, a confederation on Panay Island. As Visayans explored regions like Taal Lake and the Bicol Peninsula, their cultures began to intertwine. Shared belief systems, gods, and myths mirrored the ordering of the cosmos from chaos, reflecting the interconnected worldviews of these communities.

In the genesis of their narratives, both the Bikolanos and Visayans envisioned a primordial void, from which the great sea and endless skies emerged. Gods like Languit and Tubigan ruled over the celestial and aquatic realms in Bikol, echoing the reign of Maguayan and Kaptan in Visayan mythology. These cosmic tales emphasized the shared roots and interconnectedness of these cultures.

Mythologies, being symbolic truths rather than factual events, convey lessons and events, shaping perceptions and cultural identities. One intriguing aspect of this interaction between Bikolanos and Visayans lies in the contrasting views held by the former regarding the Visayan gods, perceived as demons due to historical conflicts. The intricate dance of historical narratives reflects complex ways in which perceptions are shaped by cultural clashes.

As the Visayan gods were invoked during violent encounters, the Bicolanos associated them with malevolence and chaos. The gods, representing the forces behind raids and destruction, became synonymous with the demons that brought harm to Ibalong. This perception was fueled by cultural differences, territorial disputes, and the visceral experiences of raids, creating a complex interplay of regional dynamics.

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The intertwining of Bikolano and Visayan myths extended to their pantheon of deities. While some gods were shared, such as Dagat and Paros in Bikol and Lidagat and Lihangin in Visayan myths, not all relationships were harmonious. Naguined, the Visayan god of war and poisons, became a malevolent force in Bikolano stories, embodying a trinity of demonic figures alongside Arapayan and Magkaburak. Likewise, Kanlaon in Bikolano mythology became an evil deity, causing wildfires and locust attacks, while Gugurang, a lesser god in Visayan myths, was viewed with suspicion and defeated by Kanlaon.

The intricate dance of gods, creatures, and heroes in Bikolano and Visayan myths provides a glimpse into the shared cultural heritage of these regions. Despite the passage of time and external influences, the threads of interconnected stories continue to bind these two cultures, fostering a rich tapestry that reflects the profound depths of Philippine mythology.

ADLAO

ADLAO BICOLANO GOD OF THE SUN

 

 Adlao

Adlao the god of the sun in Bicolano mythology

Adlao is the primodial god of the sun and heat in Ibalong.  The god assosiacted Sunlight and heat and good harvest. He represents the vitality and life giving energy that we receive from the sun. Descried as exceedingly able bodied handsome with golden brozed skin.This is a common trait of Sun Gods throughout all ancient cultures the world over. The reason for this is because the symbolic principles of the sun reflect personality traits of warm loving man.  In the origin myth he is described as body of gold. In Bicol mythology Adlaw or Adlao is the reason why the aswangs and monsters dont usually attack in the morning. Sometimes he goes down under the heavens and burns aswangs and monsters that seek to cause harm to people. 

Adlao  is the personification of the sun and is often revered as a deity. Adlao is considered the source of light, warmth, and life. The sun's energy is seen as a representation of the divine, and Adlao is worshipped for vitality, health, 

Adlao, as a sun deity, revered for the connection between the divine and the life-giving properties of sunlight. Bicolanos may have associated Adlao with qualities such as fertility, abundance, and prosperity, viewing the deity as a benevolent force that brings blessings to their agricultural endeavors and daily lives.

ADLAW BICOLANO GOD OF THE SUN

Bicol mythology 

Adlao, the sun god of the Bicolano mythology. His golden skin symbolized the life-giving and nurturing qualities of the sun, which was essential for agriculture and the sustenance of life. The Bicolanos, primarily engaged in agrarian pursuits, recognized the vital role of the sun in ensuring successful harvests and abundant fertility of the land. Adlao, with his strength and bravery, was perceived as the guardian of the agricultural cycle, ensuring prosperity and abundance for the people.

Moreover, Adlao's kindness was reflected in the warmth and light he provided. The sun, rising every day without fail, became a symbol of reliability and constancy for the Bicolanos. It served as a source of inspiration for their daily lives, fostering a sense of community and unity as they depended on the sun for sustenance and guidance.

Agricultural Calendar and Rituals:

Endowed with rich flatlands, Ibalong's  old economy relies heavily on agriculture up to this day present Bicol. The worship of Adlao was intricately woven into the agricultural calendar of the Bicolanos aka planting season. As an agrarian society, their lives were deeply connected to the cycles of planting, growing, and harvesting. Festivals and rituals dedicated to Adlao were celebrated at key points in the agricultural calendar, seeking blessings for a bountiful harvest. These rituals not only served as a form of gratitude to the sun god but also provided a communal space for social bonding and cultural expression.

Spiritual and Religious Beliefs:

Many ancient cultures, including those in the Philippines, incorporated solar and lunar worship into their spiritual and religious practices. The celestial bodies were often considered manifestations of divine power. Rituals, ceremonies, and temples dedicated to sun and moon deities were ways for communities to express their reverence and seek favor from the divine for various aspects of life.

The sun has always been recognized as a primary source of light, warmth, and energy. In agrarian societies like ancient Philippines, the sun was crucial for agriculture. Its energy facilitated the growth of crops, and the regular rising and setting of the sun marked the passing of days and seasons. The life-giving properties of the sun made it a natural focal point for reverence.

The symbolism of Adlao extended beyond agriculture, influencing various aspects of Bicolano life. The sun was often associated with masculine energy, and Adlao, as the sun god, represented the embodiment of strength and power. Strong but gentle, powerful but kind. This symbolism played a role in shaping societal norms, reflecting the broader cultural values of the Bicolanos being warm,friendly and hospitable. modern day Bicolanos radiate these charactheristics. the contemporary Bicolanos are also friendly and sweet. This is manifested during social celebrations and local fiestas. One way of their means to socialization is through drinking which establishes discussions with lesser inhibitions and formality. This earned them the reputation of being hospitable.

Adlao and Bulan

In a land where the sun and moon held celestial court, Adlao, the mighty and radiant sun god, reveled in playful frolics with his brother, Bulan, the fair and luminous moon. As they danced in the heavens, Adlao's patience wore thin, stirred by the mischievous playfulness of his brother. The spirited play escalated until the two celestial beings clashed in a celestial confrontation.

Adlao and Bulan

In the heat of their disagreement, Adlao's sturdy club struck one of Bulan's eyes, dimming its once radiant gleam. Now, only one eye remained capable of emitting light. In contrast, Adlao retained both his radiant eyes, shimmering more brightly than Bulan. Thus, the enchanting feud unfolded, explaining why the moon's glow became more subdued compared to the sun's radiant brilliance.

The tale continues with Adlao persistently pursuing Bulan, his less agile strides echoing through the celestial expanse. Despite Adlao's muscular build making him a less skillful runner, his pursuit of the slender and agile Bulan endured. The celestial chase continues to this day, with Adlao, the sun, tirelessly chasing after Bulan, the moon.

As Adlao passes over the flattened cut arm of Bulan, he chuckles with celestial amusement. On the other hand, when Bulan traverses Adlao's cut, flattened arm, he laments the injury but cannot halt, fearing Adlao's capture.

The cosmic chase, a timeless spectacle, symbolizes the eternal cycle of day and night. Daytime graces the world as Adlao passes overhead, while night descends when Bulan glides over us, and Adlao takes his leave. Perhaps their celestial dance will only conclude when weariness or fate catches up with them, bringing a magical end to their enduring pursuit.

Adlaw and Gugurang

In Bicolano mythology, the supreme god Gugurang favors Adlaw (or Adlao), the embodiment of the sun, because of the vital role the sun plays in sustaining life and order. Adlaw, the sun god, represents light, warmth, and the energy needed for life to thrive. Gugurang, as the supreme deity and protector of the world, sees Adlaw as the embodiment of these essential forces, which bring balance and prosperity to the land and its people.

The sun’s importance in Bicol mythology can be seen in how it governs the cycles of day and night, growth and harvest, and the separation of darkness from light. For the Bicolanos, the sun is crucial for agriculture, especially in a region heavily dependent on farming. The light from Adlaw enables crops to grow, ensuring food and sustenance for the people. Furthermore, the sun's warmth chases away the cold, darkness, and fear—elements often associated with chaos or evil forces in the mythological world.

Adlaw’s daily journey across the sky symbolizes hope, renewal, and protection. Each sunrise is seen as Gugurang’s blessing, a sign that the world remains under his watchful care. Without the sun, the world would descend into darkness and disorder, making Adlaw a favored figure in Gugurang’s divine order. This makes the sun not only a physical necessity but also a spiritual beacon in Bicolano belief, embodying both life and divine favor.

As the jolly fellow with a body made of gold, Adlao embodied an aura of happiness and positivity. His presence among the divine siblings brought joy and brightness, a reflection of his own golden nature. Unlike his ambitious brother Daga, Adlao's disposition was noticeably happy, and his optimism became a defining trait in the divine family.

Despite Adlao's inherently optimistic nature, he found himself caught in the web of his elder brother Daga's ambitious schemes. Adlao, reluctant to partake in the aggressive pursuit of power, loved Daga deeply and couldn't bring himself to oppose his brother's plans. This inner conflict underscores the complex relationships within the divine family, portraying themes of loyalty, familial bonds, and the challenges of diverging paths.

The Cosmic Expedition:

As preparations were made for the ill-fated expedition to attack the gates of the sky, Adlao joined his brothers Bulan and Daga in support of Daga's ambitions. Their journey, fueled by a desire for power, led to the destruction of the gates and a confrontation with the enraged god Languit, resulting in the siblings being struck by lightning. Adlao's golden body, like his brothers' copper and rock bodies, met a transformative fate.

Following the siblings' defeat, Adlao's golden body melted into a ball, signifying the end of his celestial existence. Their sister Bitoon, in her attempt to locate her missing brothers, met a similarly tragic fate, being struck by another bolt of lightning that shattered her body into pieces.

Divine Regret and the Birth of Humanity:

In the aftermath of the tragic events, Languit and Tubigan, grieving over the loss of their grandchildren, couldn't revive them. As a symbolic gesture, they bestowed each sibling's body with a light. Tubigan planted a seed that grew into a bamboo tree, and from its branch emerged the first man and woman, marking the birth of humanity.

Aldao and his sunlight

Ang Alamat ng Maiinit na Bukal ng Tiwi

The demigod Sunlight was the son of Adlao, in most stories he is unmaned. Some stories call him Oragon, Uragon, Oratihon/Uratihon is the demigod of the sun, fire, and warmth, described as handsome and lean with golden brown skin, good hearted but is extremely impulsive and rides a golden boat. Son of Adlaw he is known to be the cause of a great fire in Ibalong and his tears turned into Hotsprings  

Long ago when the populace of Ibalong was slowly spreading into their lands, they have built their colony and called it Tigbi(Tiwi). One day the son of the Sun deity named Oratíhon or Sirinaw (meaning sunlight) was over the colony and marveled at the beauty of its young maidens.
From his golden boat above the clouds, he saw the most beautiful maiden named Sapaga (Flower). He was smitten. He returned to their domain and to his father the sun. He told his father about the beautiful maiden and of how he felt for her. The sun god said to his son, that he is still too young, and that he can not yet fall in love or go near the maiden. For his body was still young and hot and would burn her. If you truly love her you would keep your distance.
The son of Adlao did not heed his father's warnings. The next day he put on his golden diadem, and dressed in his best robes his golden boat and came down to Tiwi. He was so excited to see the young maiden.

When his feet touched the ground. the houses of Tiwi burst into flames. He saw that the people were running away, He walked in search of the beautiful maiden, as he walked he left a trail of fire and destruction. The trees, the houses burned as he passes by. Finally, he saw the girl he desires. His body became hotter. He ran to hold the girl but she burst into flames, then crumbles to dust. Oratihon knelt in front of the ashes of the young maiden and wept. His hot tears fell on the ground. He was about to explode with anguish and would burn the whole Ibalong. From the heavens the gods Haliya and Bulan saw what was happening. Haliya wanted to comedown and smite the demigod to stop him from burning Ibalong but Bulan stopped her, instead he ordered the wind people to go down and try to subdue the demigod. Swiftly the wind people rushed and circled the demigod, containing his flames. Some of the wind people went to Gugurang, the supreme deity went and absorbed all the fire and heat until it was no more.  Oratihon was punished, and forbidden to ever returning to Ibalong nor never go down to earth again. 

Years later the burned lands of Tiwi became green again and no signs of the disaster that what had happened remained, except for the tears of the young lunar deity. His warm tears became the hot springs of Tiwi.

Adlao and his son 

Tagalog variant

Ang Bukal ng Tiwi ay isa sa magaganda at natatanging pook sa Pilipinas. Ito ay may layong higit-kumulang na apatnapung kilometro sa Lunsod ng Legaspi sa Bikol.  Ang Bukal ng Tiwi ay pinagdarayo ng ating kababayang Pilipino at mga dayuhang turista dahil sa mainit na tubig na sinasabing gamot sa iba't-ibang karamdaman.

Noong unang panahon raw, ang Tiwi ay isang magandang nayon.  Bukod dito, nakilala rin ang Tiwi dahil sa magagandang dalaga sa pook na ito.  Nabalitaan raw ito ng anak ng Haring Araw.  At isang araw, sakay sa kanyang karuwahe ay namasyal ang binata sa Tiwi.  Magaganda ang mga dalagang kanyang nakita.  Nabighani kaagad siya sa ganda ni Aila, ang pinakamaganda sa lahat ng dalaga sa Tiwi.  Mabilis na bumalik ang binata kay Haring Araw at ibinalita niya ang napakagandang dalaga na nakita niya.  Sinabi niya sa hari na iniibig niya ang dalaga at ibig niya itong maging asawa.

Malungkot na umiling ang hari at ipinaliwanag sa binata na hindi maaaring mag-asawa ang katulad niya sa mga karaniwang tao.

Nalungkot ang binata sa sagot ng ama kaya hindi na siya namasyal nang sumunod na mga araw.  Ang kanyang karuwahe, kasuotan at mata na nagbibigay liwanag ay hindi na nakita ng mga tao.  Dahil dito nagdilim ang mundo.

Naisip ni Haring Araw na kaawa-awa ang mga tao.  Kinausap niya ang binata upang muling magliwanag ang daigdig.  Pumayag ang binata.  Binalak niyang bumalik sa Tiwi at pakasalan ang magandang si Aila na lingid sa kaalaman ni Haring Araw.

Mabilis na nagbihis ang binata at masiglang sumakay sa kanyang karuwahe.  Dahil dito muling lumiwanag ang paligid.  Kaagad niyang pinuntahan ang Nayon ng Tiwi upang magpahayag ng pag-ibig sa magandang si Aila.  Ngunit nang malapit na siya sa nayon ay sumiklab ang apoy.  Nakita niya na nagtatakbuhan ang mga tao upang iligtas ang kanilang sarili.  At nakita ng binata ang magandang si Aila kaya mabilis siyang bumaba upang iligtas ang dalaga.

Natupok ang buong nayon at ang lahat ng tao roon.  Kinalong ng binata ang natupok na dalaga.  Sa isang iglap ay naging abo ang katawan ng magandang si Aila.  Biglang sumaisip ng binata na sadyang magsisiklab ang anumang bagay na mapapalapit sa kanyang karuwahe at kasuotan, gayundin kung matitigan ng kanyang mga mata.  Naalala rin niya ang paliwanag ng kanyang Amang Araw na hindi maaaring mag-asawa sa karaniwang tao ang katulad nila.  Malunkot na sumakay na muli sa kanyang karuwahe ang binata.  Bumalik siya kay Haring Araw upang ibalita ang masamang bunga ng pag-ibig niya sa isang magandang dalaga.

Sa paglipas ng panahon, nakita ng mga tao ang pagbabagong bihis ng natupok na Nayon ng Tiwi.  May bumukal na tubig sa gitna ng natupok na pook at muling naging lunti ang paligid.  Mula na noon hanggang sa ngayon, pinagdarayo ng mga tao ang bukal ng Tiwi dahil sa mainit na tubig na bumabalong sa bukal na namumuti sa singaw ng init ng araw.

The worship of the sun and the sun deity Adlao among the Bicolanos can be traced to the cultural and agricultural significance attributed to these celestial elements. The sun, as a powerful symbol, represents not only the source of light and warmth but also plays a crucial role in the agricultural cycles. Its energy influences the growth of crops and the overall well-being of the community.

The worship of the sun and Adlao, therefore, reflects the Bicolanos' deep-rooted connection to the natural world and their acknowledgment of the sun's vital role in sustaining life. It also underscores their cultural practices and spiritual beliefs that seek harmony with natural elements, emphasizing the cyclical nature of existence and the interdependence between humans and the environment.

Adlao's character in Bicolano mythology adds depth to the cosmic narrative, showcasing the interplay of optimism, loyalty, and tragedy within the divine family. As the golden man and the radiant sun,  Adlao's legacy lives on in the cultural beliefs and storytelling traditions of the Bicolano people, serving as a reminder of the intricate relationships between gods and the cyclical nature of creation.

Adlao's sun the unnmaed demigod of the sun story aka the unnamed sungod of bikol

In the bygone era, as the people of Ibalong were gradually settling into their lands, they established a colony known as Tigbi (Tiwi). One day, the son of the Sun deity soared over the colony in his golden boat, high above the clouds. There, he beheld the captivating beauty of the young maidens of Tigbi.

Enchanted by the sight, he returned to his celestial domain and spoke to his father, the sun. The son confessed his admiration for the most beautiful maiden he had seen and the feelings that stirred within him. The sun god, wise and cautious, cautioned his son that he was still too young and fiery, and approaching the maiden would bring harm. If he truly loved her, he must maintain a safe distance.

Adlao

However, the son of Adlao, the demigod was headstrong and did not heed his father's counsel. The following day, adorned in his golden diadem and dressed in regal robes, he descended to Tiwi in his golden boat, eager to see the enchanting maiden.

As his feet touched the ground, disaster struck. The houses of Tiwi erupted in flames, and panic ensued as people fled. Ignoring the warnings, Oratihon walked in search of the beautiful maiden, leaving behind a trail of fire and destruction. Trees and houses burned in his wake until he finally found the girl he desired. His proximity intensified the heat, and as he reached out to hold her, she burst into flames and crumbled to dust. Oratihon knelt in front of the ashes, weeping bitterly, his hot tears falling on the scorched earth.

Witnessing the catastrophe from the heavens, the gods Haliya and Bulan intervened. While Haliya wished to descend and confront the demigod, Bulan, the wise lunar deity, ordered the wind people to subdue Oratihon. Swiftly, the wind people encircled the demigod, containing his flames. Some approached Gugurang, the supreme deity, who absorbed all the fire and heat until none remained.

the demigod faced divine punishment, forever barred from returning to Ibalong or descending to earth again. Years later, the once-burned lands of Tiwi transformed into lush greenery, bearing no signs of the calamity, except for the warm tears of the young lunar deity. These tears became the hot springs of Tiwi, a testament to a tale of love, recklessness, and divine intervention.

ADLAO IN TAGALOG MYTHOLOGY 

In Tagalog mythology they refuse to use his name Adlao, instead they just call him the sungod. The Unnamed God: a sun god who fell in love with the mortal, Rosa; refused to light the world until his father consented to their marriage; he afterwards visited Rosa, but forgetting to remove his powers over fire, he accidentally burned Rosa's whole village until nothing but hot springs remained. 

SILAHIS (ORATIHON) AND ROSA ( SAPAGA)

In some Tagalog stories there is a a sun god who had a sun named Silahis (ray of light ot sunbeam) who fell in love with the mortal(Rose), Rosa; refused to light the world until his father consented to their marriage; he afterwards visited Rosa, but forgetting to remove his powers over fire, he accidentally burned Rosa's whole village until nothing but hot springs remained. 

ADLAO IN TAGALOG MYTHOLOGY BASED FROM BICOL MYTHOLOGY

In one myth an unnamed sun god’s son fell in love with the mortal woman, Rosa in the Bicolano version . He refused to light the world until his father consented to their marriage. But he forgot to remove his powers over fire when visiting Rosa, her whole village and her was set on fire until nothing but hot springs remained. 

REMINDER

The orally transmitted mythology of the Philippines is intended for sharing and understanding, not for appropriation, commercial exploitation, or the promotion of foreigners and foreign products. It is a dynamic narrative tradition that evolves over time, distinct from the standardized mythologies found in Western and European cultures. Unlike these established mythologies, the Philippine government has not mandated standardized versions of stories and legends.

Orally transmitted stories undergo variations and evolve over time, resulting in numerous different versions. There are many different version told by Filipinos,and retold by Filipinos.

Oryol in Bicolano Mythology: Seductress, Warrior, and Bringer of Prosperity

Oryol in Bicolano Mythology: Seductress, Warrior, and Bringer of Prosperity

Oryol is a demigoddess the daughter of Asuang the dark deity. She is depicted beautiful and alluring with half her body that of a giant snake. Her voice is said to be so beautiful and magical it can entrance and enslave for a time being animal,man,woman and even beasts. In some stories she can transform into a giant snake.

In  Bicolano mythology, the character of Oryol is as a captivating and complex figure, embodying both beauty and power. As a demi-goddess mentioned in the epic Ibalong, Oryol is believed to be the daughter of the deity Asuang. Her story unfolds as a tale of intrigue, where she oscillates between the roles of villain and hero, displaying unparalleled beauty, prowess in seduction, and a vital role in the flourishing of the land of Ibalong.

Oryol's Dual Nature:

Oryol

Oryol, possessing inhuman beauty and the ability to seduce with her voice, is a character of dualities in Bikolano stories. She is both a villain who commanded monsters against human colonies in Ibalong and a hero who later imparts the secrets of the gods to Handiog, leading to the prosperity of the land. Her character epitomizes the complexity inherent in mythological narratives, where morality and motivations are fluid.

The Battle for Ibalong:

As the settlers from the sea encroached upon the mythical land of Ibalong, Oryol, a demigoddess, decided to thwart the foreign invaders. Handiog and his men attempted to trap her, but Oryol's intelligence thwarted their plans. Combining her beauty, seductive voice, and the assistance of the magindara, vicious mermaids, Oryol battled Handiog's men, resulting in a significant loss for the human colonizers.

Handiog and Oryol's Encounter:

Seeking revenge, Handiog set out alone to confront Oryol. Captivated by her enchanting voice, he discovered the source of the melody and engaged in a fierce battle with Oryol. However, mutual respect and admiration blossomed between them, leading to an unexpected twist in the narrative – love. Rather than succumbing to animosity, Oryol chose to reveal the secrets of governing the lands to Handiog.

Oryol

A Love Story and Prosperity:

Despite the potential for conflict and destruction, Oryol and Handiog's love story unfolded as they joined forces to rid the land of monsters and unveil the secrets of the gods. Through their collaboration, Ibalong flourished, and the once mythical land transformed into a prosperous realm. Oryol's role shifted from that of a seductress and antagonist to a benevolent force, contributing to the well-being of the land and its inhabitants.

Oryol as a Malevolent Naga:

In some tales, Oryol's character takes a darker turn, portraying her as a malevolent force seeking to destroy noble women possessing the secrets of the gods. In this rendition, her beautiful voice and minions are used to eliminate three of the most beautiful maidens in Ibalong, resulting in the creation of three mountains or volcanoes in Bicol. This contrasting portrayal adds depth to Oryol's character, showcasing the duality present in the mythology surrounding her.

Oryol againts the Buwaya tribe

 The Buwaya, also known as Buwaya, were mythical creatures in Philippine folklore, especially in the Bicol region. They appeared in the epic Ibalong, described as a tribe of crocodile men capable of transforming into huge crocodiles. Handyong, aided by Oryol, defeated these giant crocodiles in combat, turning the Bicol River red with their blood. The survivors, along with Sarimao, were banished to Mount Kulasi.

The Buwaya infested the waters of Ibalong until the Moon god Bulan descended and tamed most of them, but most remain vicious The hero of Ibalong, with the help of Oryol, played a crucial role in purging the land and seas of the Buwaya race. They slaughtered many of the Buwaya to make way for their new colony in Ibalong.

ORYOL AS THE VILAIN IN TULONG BULOD 

Long ago there was a rich land called Ibalon, where the people venerated their gods and in return was bountiful catch and harvest and fine weather. One of the colonies ruled by Datu Makusog(his name means strong) and his wife Diwani, the had two daughters named Malinao and Masaraga. Later Diwani became pregnant with her youngest daughter which they named Magayon.
The three grew up to be the loveliest maidens in all of Ibalon, specially Magayon.
The king and queen knew their daughters were special not just of noble birth but somehow they were connected to the divine.  Their eldest Masaraga was of short stature and was a brown beauty, she was strong willed and industrious and prayed to the gods often. Everyone believed she was favoured by Gugurang. She wanted to learn the knowledge and secrets of the gods so Ibalon could prosper more.  Malinao is lithe and soft spoken is of a different beauty and character she is very light of skin and was forbidden to go out of their abode, and when she does come out  is veiled and is carried in a palanquin. Datu Makusog and Dayang Diwani believed by doing so they will gain the favour of the lunar gods. Youngest and most beautiful was Magayon Beautiful but proud and moody, some say she was blessed with having golden-copper  skin and copper colored hair. She was stubborn and knows she is of noble birth therefor above others. Because of her ill manners Magayon did not have friends, and she tought she did not need friends, Since she is contented, her friends were the birds. She could talk to the small birds and they would follow her around and sing to her.

the birds the surround Magayaon

                                     


The three sisters being the loveliest maidens were chosen dance for their whole colony the rituals of ''atang'' but Magayon being stubborn refuses, but is later convinced by her eldest sister Masaraga.
Masaraga was favoured by the gods for her deeds and her plans for Ibalon, but it was also the thing that would lead to her demise and her sister Malinao's demise. Favored by Gugurang she had learned the secrets of herbs and potions and practical healing. But this angered Oryol who was the daughter of the deity Asuang. Oryol sang and her lovely voice called the Banog. The Banog was winged monster half-man and half-bird. Oryol commanded the Banog to fly and kill Masaraga for she had learned the secrets of the gods. And so the Banog did as commanded and went to where Masaraga was and scooped her and flew high. When they were high enough the Banog dropped Masaraga.

Oryol thinking that Masaraga had told the secrets of the gods to her sister Malinao also plotted to kill her. Malinaw was a maiden who rarely leaves their abode, and when she does she is always carried in a hammock or a basket by their slaves. She was well kept for because she is much favored by the god of the sea Magindang. For her light skin reminds the sea god of Bulan, the god of the moon. ever since Malinao was born their had always been a bountiful catch from sea, and when Malinao is sad their fisher men could not catch fish. Oryol had to think of how to kill Malinao. She transformed herself into a appearance of Masaraga.  Masaraga(who was Oryol in disguise) tricked Malinao into coming with her to the shallow waters. She carried Malinao on her back, Oryol sang and her beautiful voice called the vicious Magindara (mermaids) She threw Malinao to the water and the vicious mermaids did the rest.

So lastly Oryol had to deal with the proud Daragang Magayon. Magayon had many suitors. Among her many suitors were nobles, and one of them was  Datu Pagtuga(Eruption) of the Iraga. Datu Pagtuga brought with him many baskets filled pearls dived from the deep sea, and as many gold as his servants could carry, he thought that he could win over Magayon's heart with riches. But Magayon was proud of her beauty and of her status, she rejected Datu Pagtuga and her other suitors. One day a young noble and his men arrived in Datu Makusog's territory. It was Gino(prince) Panganoron or as his men called him Gino Ulap (Ginoong Ulap/Prince Cloud) to seek a bride. Ulap has heard of the beauty of Daragang Magayon and has come a long way just to see her. Panganoron had light skin and the people said that it is because his mother was of the wind people (tawong lipod)

some say his mother was a mermaid. So Gino Panganoron was captivated by Magayon's beauty, Panganoron was patient with Magayon. One day Magayon went to the river called Yawa. Oryol was waiting for Magayon, She used her voice to charm Magayon into going to the river and had made sure that the stones were slippery, Oryol also had mermaids there to drown Magayon once she fell on the river. So as planned Magayon came and and slipped into the river where she almost drowned if not Ulap(Panganoron) who saves Magayon

He carried her home, When they arrived he threw his spear in front of Magayon's abode proclaiming he wants to marry her. The proud Magayon now humbled accepts the proposal, grateful that the noble Ulap saved his remaining daughter Datu Makusog agrees to the wedding. Ulap must return to his land for the preparation of their wedding, and also to bring treasures from his land as a gift to his soon to be bride.

Oryol angered that her plan to kill Magayon failed thought of another plan. She sang, her beautiful voice implanted evil thoughts on Datu Pagtuga's head.

When Datu Makusog was hunting Datu pagtuga and his men abducted him

He threatened Magayon telling her he will kill his father and wage war if she refuse to marry him.

Against her will and her heart she agrees.

Ulap heard of the horrible news and he wasted no time returning to Rawis On their wedding day

Ulap and his men arrived and rained arrows over Pagtuga and his men. A great battle instead of a wedding feast took place. Ulap was able to defeat Pagtuga

Magayon jubilant runs over to her beloved but as she was about to hold him, an arrow struck her from behind. Ulap shocked by this let his guard down which Linog (Pagtuga's most loyal warrior) saw as his chance, he struck Ulap using a spear Datu Makusog killed the man who struck Ulap using his bolo(large single-edged knife).They buried the two young lovers together

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The gods had saw what had happened to the three sisters, In remembrance to the ground where Masaraga fell to her death Mount Masaraga appeared, and in the place where Malinao drowned Mount Malinao appeared. Lastly where Magayon and Panganoron were buried Mount Magayon now called mount Mayon is now located.

People believe that when clouds cover the top of Mayon volcano, it signifies that Ulap is kissing Magayon

Oryol's presence in Bicolano mythology transcends simplistic characterizations, embodying the multifaceted nature of mythical figures. From her initial role as a villainous seductress to her transformation into a benevolent contributor to the prosperity of Ibalong, Oryol's story reflects the dynamic and nuanced narrative traditions of the Bicolano people. Her character serves as a reminder that within mythological realms, as in life, individuals and deities alike can undergo profound transformations, challenging conventional expectations and contributing to the rich and ever-evolving tapestry of folklore.

REMINDER

The orally transmitted mythology of the Philippines is intended for sharing and understanding, not for appropriation, commercial exploitation, or the promotion of foreigners and foreign products. It is a dynamic narrative tradition that evolves over time, distinct from the standardized mythologies found in Western and European cultures. Unlike these established mythologies, the Philippine government has not mandated standardized versions of stories and legends.

Orally transmitted stories undergo variations and evolve over time, resulting in numerous different versions. There are many different version told by Filipinos,and retold by Filipinos.

ONOS

Bikolano god of Storms and deluge

Onos

 Onos was a deity venerated and feared by the settlers of Pre-colonial Bicol
He was the god of storms who commands the winds and also the god that brings deluge. He brought the storms and freed the great flood that changed Ibalong
Described as tall and muscular but is very ill-tempered, and childlike in manner. Despite his towering stature he is described as showing an emotional or intellectual development appropriate to someone younger. The Ibalong people believed that Onos watches from the clouds and would try to sink Visayan raiding ships that would try to go to Ibalong. 

Stories tell that out of impulse he destroyed the colonies and minor kingdoms of Bicol peninsula when he brought great winds and rain and flood to it. Myth tells that Onos from his realm gazed upon a child so fair and lovely until the age of maidenhood. Onos warned by Bulan (god of the moon) that a deity could never truly love a mortal for they are far too different and it would only bring pain and suffering to both. Ignoring the warnings of the lunar deity Onos continued to love the maiden named Takay. Until one day the Onos descended and proclaimed his love for her, but the fair Takay spurred the deity for her heart already belonged to another, it was Kanaway. Angered at this Onos flew in search of Kanaway with the purpose of destroying him, and when he found the lad Onos struck him with a lightning bolt,but Kanaway only turned to stone, he got angry and attacked mt. Asog with numerous lighting bolts thus making it sink and turn into now Lake Buhi. Still angry he send storms and flood waters. The lunar gods Haliya and Bulan sent their wind people to try and stop Onos but he was too powerful. When the celestial gods finally descended it was to late. Onos had already
destroyed the colonies and minor kingdoms of Ibalong, His floods caused the drowning of many including his beloved Takay. The following night the lunar god Bulan descended and saw the dead body of the fair Takay being cared for by the water plants, took pity on the youth and made her into a lovely flower that is now abundant in Bicol.

Onos

Onos and the monster Rabot

Handiog came and purged Ibalong from all its beasts and monsters, In the end he fell in love with one, the demigoddess Oryol.  He and Oryol thought the people the cultivation of rice, how to make sailboats, pottery and even writing. Under their rule Ibalong became bountiful.
They handed down the colonies to Bantong. Who would kill the last powerful monster in Ibalong Rabot and after that humans were able to survive on their own with products and skills given to them by their warrior ancestors. Rabot was the last of the monsters that resided in Ibalong. He is a strong bipedal creature half-human half-beast, His upper body is of a muscular man but his lower body is that of a water buffalo some say its of a horse(similar to a tikbalang but his face was human). Had golden sharp teeth and could turn people into stone.  Immeasurably strong and fast like the beast of the forest. His voice is loud and booming like a roar. He also had huge bat wings that seemed to cover the moon when he flies at night. The Rabot was saved and hidden by the god Bulan, and was left in the care of the mermaids. Rabot was living in peace until Onos cause the great flood killing Rabot's biological mother, sending the beast into rage.

Onos by Brian Valeza

Takay flower

Onos stands as a deity both venerated and feared by the settlers of Pre-colonial Bicol. As the god of storms who commands the winds and brings forth deluge, Onos played a pivotal role in shaping the beliefs and narratives of the Ibalong people. Described as a towering figure, both tall and muscular, Onos possessed a temperament that oscillated between ill-tempered and childlike, displaying emotional and intellectual traits appropriate for someone much younger.

Protecting Ibalong from Invaders:

The Ibalong people believed that Onos watched from the clouds, ready to thwart any Visayan raiding ships attempting to approach their shores. The deity's wrath was said to be unleashed upon these invaders through great winds, rains, and floods. It was Onos' duty to safeguard his realm, and stories tell of his impulsive actions that led to the destruction of colonies and minor kingdoms on the Bicol peninsula.

Onos

Onos' Forbidden Love and Unbridled Fury:

One of the most intriguing tales about Onos revolves around his forbidden love for a mortal maiden named Takay. Ignoring the warnings of the lunar deity Bulan, Onos descended from his realm to proclaim his love, only to be rejected by Takay in favor of another, Kanaway. Enraged, Onos sought to destroy Kanaway and, in the process, unleashed his fury upon Mt. Asog, transforming it into Lake Buhi. Despite efforts by the lunar gods Haliya and Bulan to intervene, Onos' wrath proved unstoppable, resulting in the demise of colonies and kingdoms, including the drowning of his beloved Takay.

THE LEGEND OF THE TAKAY FLOWERS

The legend of Takay tells the story of a beautiful maiden loved by the god Onos. Unbeknownst to Onos, Takay was in love with a young man named Kanaway. Despite Onos's attempts to keep them apart using rain, the couple's love grew stronger. In a fit of jealousy, Onos unleashed a storm that resulted in Kanaway turning into stone. The god's anger also caused a mountain to collapse, creating a lake. Takay, waiting for Kanaway, drowned in the flood. The Moon god Bulan, witnessing the tragedy, took pity and transformed Takay into exquisite water flowers. These flowers became a symbol of both sorrow and love for the beautiful maiden.

the Legend of the Takay Flowers unfolds like a fairytale spun from the whispers of celestial beings.

In the celestial realm, Onos, the Sky God of Storms, bestowed his divine gaze upon Takay, a mortal child blooming into an unparalleled maiden of extraordinary beauty. Onos, captivated by her loveliness, harbored deep affection for Takay. Unbeknownst to her, Takay, already enamored with another, remained oblivious to Onos's celestial admiration. Bulan, the benevolent god of the moon, cautioned Onos about the risky dance between a deity and a mortal, foretelling the inevitable pain and suffering such love would bring.Ignoring the cosmic warning, Onos descended from his celestial abode, the heavens quivering with anticipation. Bathed in the radiance of moonbeams, Takay stood before him, an earthly vision of enchanting loveliness. Intoxicated by love, Onos declared his affections, only to be met with the heart-wrenching revelation that Takay's heart belonged to another—Kanaway.Consumed by jealous fury, Onos pursued Kanaway, determined to erase the rival who held Takay's heart. Lightning arced through the skies as Onos hurled bolts of divine wrath, turning Kanaway into an eternal monument of stone. In vengeful frenzy, Onos unleashed his celestial might upon Mt. Asog, causing it to crumble and sink into the depths, birthing the tranquil expanse known as Lake Buhi.Undeterred by cosmic consequences,

Onos, wrapped in storm clouds and raging tempests, unleashed torrents of floodwaters upon the once-thriving colonies and minor kingdoms of Ibalong. Bulan, witnessing the devastation, dispatched his wind people in a desperate attempt to stem the celestial onslaught, but Onos's power proved insurmountable. As the celestial gods descended, their arrival marked too late to spare Ibalong from the cataclysmic fallout of divine fury. The colonies lay in ruins, the remnants of a once-bustling realm now silenced by the echoes of a celestial storm.

In the mournful night that followed, Bulan descended with a heavy heart, discovering the lifeless form of Takay tenderly cradled by water plants. Moved by compassion, Bulan, with tears shimmering like moonlight, transformed Takay into a delicate flower, the Tacay, now adorning the landscapes of Bicol in perpetual bloom. A symbol of undying love and a testament to the tragedy that unfolded, the water hyacinth stands as a floral legacy, weaving the tale of a celestial romance that defied the very fabric of divine order.

The Tragic Fate of Takay:

In a poignant turn of events, the lunar god Bulan discovered the lifeless body of Takay, her beauty preserved by water plants. Out of pity, Bulan transformed her into a lovely flower, now abundant in Bicol, serving as a reminder of the tragic love between a mortal and a deity.

Onos and the Monster Rabot:

The narrative extends to the monster Rabot, the last of the beasts in Ibalong. Handiog, in his quest to purge the land of monsters, fell in love with the demigoddess Oryol and together taught the people essential skills. However, Rabot, a fearsome creature saved and hidden by Bulan, was pushed into a vengeful rage by Onos' actions, leading to the great flood that claimed Rabot's biological mother.

The stories of Onos in Pre-colonial Bicol paint a vivid picture of a deity with immense power, volatile emotions, and tragic consequences. Whether protecting his people from invaders or succumbing to the pitfalls of forbidden love, Onos embodies the complexity and unpredictability of divine beings in the mythology of the Ibalong people. The tales of Onos, Takay, and Rabot serve as a captivating window into the rich cultural and spiritual landscape of Pre-colonial Bicol, revealing the intricate interplay between gods, mortals, and the forces of nature.

REMINDER

The orally transmitted mythology of the Philippines is intended for sharing and understanding. It is a dynamic narrative tradition that evolves over time, distinct from the standardized mythologies found in Western and European cultures. Unlike these established mythologies, the Philippine government has not mandated standardized versions of stories and legends.

Orally transmitted stories undergo variations and evolve over time, resulting in numerous different versions. There are many different version told by Filipinos, and retold by Filipinos.